Religion in the Soviet Union The Soviet Union was an atheist state    in which religion was largely discouraged and at times heavily persecuted. Christians belonged to various churches: Orthodoxwhich had the largest number of followers; Catholic ; and Baptist and other Protestant denominations. The majority of the Islamic faithful were Sunni while Judaism also had many followers.
He wants people to be paid according to their needs, not according to the market value of their labor. Late in the s [Niebuhr] outlined his essential agreement with Marxist thought.
Marxism furnished an analysis of the economic structure of society that was essentially correct.
It correctly perceived the conflict between the proletariat and the bourgeoisie as inevitable. He agreed that private ownership of the means of production was the basic cause of periodic economic crises. Marxism was right in its judgment that the communal ownership of property was the prerequisite of social justice.
Whether through the campaign of Mayor de Blasio in New York, the writings of Pope Francis in Rome, or the philosophical meanderings of President Obama, Christians throughout the world are being exposed to the economic theories of high-profile Marxists. Because of the recent prominence of Marxist thought in the daily news diet of the informed Christian, it may serve the Church well to become familiar not only with the fundamentals of Marxism, but also with the Biblical condemnation of Marxism as an economic theory.
In a socialist economy, the government sanctions that covetousness and appropriates the goods of the economically effective to the economically ineffective. The completion of such a transaction is purely voluntary, as neither party is obligated or compelled to part with either his goods or his money.
It is no surprise, as we shall see, that socialists despise the price mechanism precisely because it has this effect.
Socialists do not appreciate, and do not approve of, the erection of a moral barrier between their desire and its object. This, as we shall see, is deeply and gravely offensive to the socialist mind. Because it is un-Biblical, socialism must always be repackaged and remarketed to Christians in a manner that cloaks its lawlessness behind the curtain of the ostensible kindness and compassion of its advocates.
It will surprise his readers to know that when Keller recommends modern examples of churches that implement a Christian economic ideal, he identifies churches and organizations that are thoroughly Marxist, and are inspired by leftist Saul Alinsky, the author of Rules for Radicals.
What we shall find is a consistent call for a transition from a capitalist economy to a socialist economy through class struggle based on Marxist principles—all cloaked in the language of Biblical Christianity.
Keller makes this clear: He is not nearly so candid, but this is exactly what he proposes to do.
If Bellah is right, one of the hopes for our unraveling society is the recovery of the idea that all human work is not merely a job but a calling. Jencks recommends that we equalize distribution of income through government intervention and break the capitalist link between effort and reward.
In his book, Jencks makes no attempt to cloak this desire: During that period I was mainly involved in the John Reed Club, a recognized student organization concerned with the study of Marxism. I have produced for myself and not for you, just as you have produced for yourself and not for me.
In my production I would have objectified my individuality, its specific character, and therefore enjoyed not only an individual manifestation of my life during the activity, but also when looking at the object I would have the individual pleasure of knowing my personality to be objective, visible to the senses.This is the credo and seminal text of the movement which was later characterized as liberation theology.
The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the.
A fascinating article about Pope Francis, prior to him being made Pope, by Mervyn F. Bendle may be read at Quadrant Online. PopeWatch was struck by this passage: Nevertheless, such problems were substantial and the criticism he faces has been emphatic.
For example, a presently serving provincial. A Theology of Liberation is a recognized classic in its field, which, one can even say, the author, Peruvian Dominican monk, Gustavo Gutierrez, literally invented the field since he coined the term "Liberation Theology" in a paper on the subject, shortly after the Medellin conference of Bishops, at which he was a consultant/5(47).
An Immigration of Theology: Theology of Context as the Theological Method of Virgilio Elizondo and Gustavo Gutiérrez [Simon C.
Kim] on initiativeblog.com *FREE* shipping on qualifying offers.
The theological reflections of Virgilio Elizondo and Gustavo Gutiérrez are examples of the ecclesial fruitfulness of the second half of the twentieth century.
12 Gutierrez, A Theology of Liberation, 13 Gustavo Gutierrez, “The Meaning of the Term Liberation”, in The Third World Liberation Theologie: A Reader, edited by Dean William Ferm (Maryknoll, New York: Orbis Books, ), Liberation theology is a synthesis of Christian theology and Marxist socio-economic analyses that emphasizes social concern for the poor and the political liberation for oppressed peoples.
In the s and the s, liberation theology was the political praxis of Latin American theologians, such as Gustavo Gutiérrez of Peru, Leonardo .